(weak). Its present thulāthī isnād is ḍaʿīf jiddan. The report possesses additional routes and related wordings, but these are themselves weak, and several ultimately return to Kathīr ibn Sulaym. They lessen the degree of singularity but do not, on the stricter critical assessment here, raise the report to ḥasan.
Chain: Ibn Mājah → Jubārah ibn al-Mughallis → Kathīr ibn Sulaym → Anas ibn Mālik (may Allah be pleased with him) → the Prophet ﷺ.
Rijāl: For Jubārah ibn al-Mughallis and Kathīr ibn Sulaym, see footnote 1.
Takhrīj: Ibn Mājah, al-Aṭʿimah, chapter on hospitality (3356); Ibn Abī al-Dunyā, Qirā al-Ḍayf (46), with the wording “the house in which food is served”; al-Ṭabarānī, Makārim al-Akhlāq (162) and al-Muʿjam al-Awsaṭ (3174); and al-Bayhaqī, Shuʿab al-Īmān (9177 in the al-Rushd edition). Al-Bayhaqī expressly observed that Kathīr ibn Sulaym was alone in transmitting it from Anas and that a related report from Jābir also possessed a weak isnād. A further version is reported from Ibn ʿAbbās in Ibn Mājah (3357), but its transmission is likewise seriously defective.
Commentary: The passive verbيُغْشَى means “is visited” or “is frequented,” referring to a home regularly visited by guests and those seeking hospitality. The image of the blade reaching the camel’s hump evokes the speed with which the hump (regarded as a prized portion) would be cut when a camel was slaughtered and prepared. The comparison therefore means that goodness and blessing hasten toward the hospitable household with remarkable speed. Although there is no basis for this hadith’s claimed virtues due to the isnad, the virtues of hosting guests are found in other authentic reports, such as: “whoever believes in Allah and the Last Day, should serve his guest generously” (al-Bukhārī, no. 6135).